Thursday, January 10, 2019

Nonduality: the all-inclusive basis of Rosicrucianism [Anthroposophy] [Yoga]

Not I, but Christ in me

The Word of God
"Es ist Ich"

Rudolf Steiner:

Theosophists must have as a characteristic what we may call an inherent yearning for self-knowledge in the broadest sense. Even people only slightly familiar with theosophy can sense that such self-knowledge will give birth to a a comprehensive appreciation for all human feeling and thinking as well as for all other beings. This appreciation must be an indispensable part of our whole theosophical movement.
Often people do not understand clearly that in our German theosophical movement what lights up our way is the sign you know as the mark of the Cross with Roses. It is easy to harbor misunderstandings about our spiritual, theosophical movement that seeks to live into the spiritual life of today — that is, into our hearts and their feelings, our will and its deeds — under the sign of the Rose Cross. People easily misunderstand our movement. Many people, even those with good intentions, have difficulty realizing that our spiritual movement, working under the sign of the Rose Cross, is inspired in all its principles — in its whole feeling and sensitivity — to be understanding and tolerant of every human striving and every aspiration. Though this tolerance is an inherent characteristic of the Rosicrucian movement, it may not be obvious at first glance, because it lies in its depths. You will find, therefore, that people who confuse tolerance with the one-sided acceptance of their own opinions, principles, and methods are particularly likely to misunderstand our movement.
It is very easy to imagine this tolerance; yet to attain it is extremely difficult. After all, we find it easy to believe that people who disagree with us are our opponents or enemies. Similarly, we can easily mistake our own opinion for a generally accepted truth. For theosophy to flourish and be fruitful for the spiritual life of the future, however, we have to meet each other on an all-inclusive basis. Our souls must be filled with profound understanding not only for those who share our beliefs but also for those who, compelled by the circumstances of their own experience, their own path through life, may perhaps advocate the opposite of what we do. The old morality, now on the wane, taught us to love and to be tolerant of those who share our thoughts and feelings. However, with its truth, theosophy will more and more radiate a much more far-reaching tolerance into people's hearts. This more profound tolerance will enable us to meet others with understanding and encouragement and to live in harmony with them, even when their thoughts and feelings differ completely from our own.
This touches upon an important issue. What do people come upon first when they turn to the theosophical movement? What are they compelled to acknowledge first? Normally, the general insight people encounter first when they approach theosophy is the idea of reincarnation and karma — the idea of the continued working of causes from one life into the next. Of course, this is not a dogma for us. Indeed, we may have different opinions about this basic insight. Still, the conviction of reincarnation and karma forces itself upon us right from the start of our acquaintance with theosophy. However, it is a long way from the day we first become convinced of these truths to the moment when we can begin, in some way, to see our whole life in the light of these truths. It takes a long time for the conviction to become fully alive in our soul.
For example, we may meet a person who mocks or even insults us. If we have immersed ourselves in the teaching of reincarnation and karma for a long time, we will wonder who has spoken the hurtful, insulting words our ears have heard. Who has heaped mockery upon us — or even who has raised the hand to hit us? We will then realize that we ourselves did this. The hand raised for the blow only appears to belong to the other person. Ultimately, we cause the other to raise his or her hand against us through our own past karma.
This merely hints at the long path from the abstract, theoretical conviction of karma to the point where we can see our whole life in the light of this idea. Only then do we really feel God within us and no longer experience him only as our own higher self, which teaches us that a tiny spark within us shares in God's divinity. Instead, we learn to be aware of this higher self in such a way that a feeling of unlimited responsibility fills us. We feel responsible not only for our actions, but also for what we suffer, because what we suffer now is after all only the necessary result of what we did in the far-distant past.
Let us experience this feeling pouring into our souls as the warm, spiritual life blood of a new culture. Let us feel how new concepts of responsibility and of love arise and take hold of our souls through theosophy. Let us recognize that it is no empty phrase to claim that the theosophical movement arose in our time because human beings need new moral, intellectual, and spiritual impulses. And let us be aware that a new spiritual revelation is about to pour itself forth into our hearts and our convictions through theosophy, not arbitrarily, but because the new moral impulses and the new concepts of responsibility — and, indeed, the destiny of humanity — require such a new spiritual revelation.

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